Monthly Archives: February 2019

thirunedunthANdakam – 11 – Part 1

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Full Series

<< previous – 10 – pon AnAy

Introduction

In the previous pAsuram he said with sadness ‘mudhal AnAyE’. With that fear, he reached the state of a female; that too she (as parakAla nAyaki) is unconscious and so not in a position to call on here own (mood); she is talking through someone else, as the prabandham proceeds further from here.

That is – as she (as pirAtti) united using the natural method (gAndharva type of wedding) [a type of wedding in which the man and his lady love get married without the consent of elders] and then got separated; due to that sadness – it kept happening that she would go into alternating states of consciousness and unconsciousness, and that too in incorrect ways (instead of feeling sad and fainting, she would faint and feel sad (ayarththu irangum)); her groups of relatives were not able to figure out that such and such could be done for this, or not done for this; not knowing the reason behind this disease, those with expertise in medicine and magic entered the scene and started their attempts to cure this disease; at that point, a diviner (kattuvichchi) who is devoted to emperumAn said ‘You are not understanding the reason for her disease; she got this disease due to emperumAn; it can be removed only by Him’.

AzhvAr divines about his state through this pAsuram as the words of the mother saying about the actions of her daughter and about the words of the diviner that she heard, to those who came to inquire.

If one objects – ‘But AzhvAr reaching the state of pirAtti is not fit’ – actually – it would fit very well; since for the pirAttis (divine consorts of emperumAn) and for AzhvAr there is a proper match of ananyArha SEshathvam (not belonging to anyone else but only to emperumAn), and since as said in ‘namakkum pUvin misai nangaikkum [thiruvAimozhi – 4.5.8]’, the enjoyment of Him are same for them, and since as said in ‘muhUrthamapi jeevAvO jalAn mathsyAvivOdhDhRuthou [SrI rAmAyaNam – ayOdhyA kANdam – 53-31](like how a fish separated from water would live only for a short time (till the time there is some supporting water in its body), seethA and I too would live only for a short time (till the time it takes to realize that Your mind is thinking of separation)), like what iLaiya perumAL (lakshmaNan) said about seethAp pirAtti while including himself (being a male) about their inability to survive His separation, it is matching for this AzhvAr also; so there is no problem in AzhvAr reaching the state of a female;

If asking – even then, is it possible for the perception of being a female to be born for AzhvAr (who is a male)? As said ‘svAmithva Athmathva SEshithva pumsvAdhyA: svAminO guNA:| svEbHyO dhAsathva dhEhathva SEshathva sthreethva dhAyina:’ (Lordship, being AthmA, getting benefits, being a male are emperumAn’s characteristics; these give to jIvAthmas, respectively, the characteristics of subservience, being the body (with emperumAn as AthmA), and being of help/giving to others, and being a female), since the maleness of emperumAn is of the nature of giving femaleness to others, it is acceptable to get the mindset that ‘I am a female’. Getting to the mindset of femaleness is not based on him having characteristics of a female body; it is based on love that female would get toward male.

If asking – where have we seen those of same gender getting the mindset of opposite gender? As said in ‘pAnchAlyA: padhmapathrAkShyA: snAyanthyA: jagHanam gHanam| yA: sthriyO dRushtavathyasthA: pumbhAvam manasA yayu:’ (When dhraupadhi, one with eyes like petals of lotus, was taking bath, the other women on seeing the big and beautiful backside of hers thought in their minds that they should become men), due to the greatness of her beauty, the passion that arises for men when seeing such women arose for these of same gender. Likewise, it is acceptable for passion to arise for AzhvAr also in the matter of purushOththaman (emperumAn) that which arises for women. It is the special quality in someone that brings the mindset of opposite gender in others. So he is getting into the state of a pirAtti (female consort).

Furthermore, what is the thought behind saying that AzhvAr fornicated with emperumAn based on natural ways (gAndharva type of marriage)? What it implies is – only based on the relationship that sarvESvaran is having towards the sentient, He takes them under His wings without any attempts from their side (nirhEthuka vishayeekAram). If asking How? – (thamizh texts explain fornication based on wedding in natural way (gAndharva wedding) in this way) – when a girl goes outside to a grove and is plucking flowers, her lover, in the name of going hunting, comes there, and her friends are also separated from her due to other activities, and now, only due to the reason of Him being a male and Her being a female, even though there is no one to remind them or join them, they fornicate; this is the natural way of fornication. Femininity is – the state being there fully for a male. Masculinity of the other party is – being the lord that befits the true nature of others (as servitors), and being the protector in all ways; so, this natural way is talking about His taking us without expecting any action from us.

But, when emperumAn is taking us up, (if saying nirhEthukam), why is there a need for some AchAryas who remind Him, and why is there is a need for ones like pirAtti who help in joining/recommending us? AchAryan reminding at that time is to highlight the relationship of ‘owner – property’ between emperumAn and jIvAthmAs. In jIvAthmAs, AchAryan removes the thought of considering body as AthmA, and the thought ‘I am independent’ which arises due to the connection of AthmA with body. pirAtti unites them to Him by making Him forgive their mistakes by reminding Him about His relationship with them and about the qualities like vAthsalayam in Him that arise based on such relationship.

Furthermore, what is the thought behind the words of this pAsuram that says there are people with medicine and magic that are trying to cure her disease without realizing her state, and there is a diviner (kattuvichchi) who tries to stop their activities? Disease that comes due to interest in worldly matters may be curable by other means (like medicine, magic); in case of disease due to interest in Him, it is He, who is the reason behind the disease, who has to come and cure it. (Since) the togetherness with Him will be there till the time there is AthmA (forever), and since this love is as per the true nature of them, it cannot be cured (if separated, or, by other means).

AzhvAr is speaking as Himself first (in first 10 pAsurams), and then is speaking as a mother in the next 10 pAsurams). How does this fit? When a river is flowing, when its water level increases, in addition to staying within its shores it would fill branching canals as well, all the while being full by itself and merge into the sea. Likewise, due to his overflowing love, when the words of mother also happens without any deficit, it would be fitting that his own words also happen in parallel without any deficit.Furthermore, when parakAla nAyaki (female name of thirumangai AzhvAr when he is in that state), is in fainted state, as said in ‘bHruSam bHavathi dhu:kHitha: [SrI rAmAyaNam – ayOdhyA kAndam – 2-40]’ (if seeing His people’s suffering, SrI rAman becomes sad (more than them)), when her mother is supposed to be even more sad, does it fit that she is saying the words with clarity in these pAsurams? When chakravarththy thirumagan was having sadness upon separation of (seethAp) pirAtti, iLaiyaperumAL’s sadness would have been double due to sadness of perumAL and due to the tiredness of performing services in the forest, iLaiya perumAL tolerated that based on understanding that it is time to do so, and spoke clearly to perumAL and consoled Him; likewise, it is appropriate for the mother here to speak clearly considering the survival of her daughter; while the one to be protected is sad, the protector though having equal sadness would need to do the hard task of tolerating it and speaking clearly.

How is the mother’s speech the reason for the daughter’s survival? Since kattuvichchi’s words are about emperumAn (which the mother tells others), and since her activities are based on detachment, and since the mother also talks about Him as ‘Oh this girl is suffering the suffering that He is supposed to undergo by seeing this girl’s beauty’, it is proper that these words will help the girl survive. Also, since this kattuvichchi is unlike the kattuvichchi in ‘theerppArai yAm ini [thiruvAimozhi – 4.6]’, but is like the kattuvichchi of siriya thirumadal who is devoted only to emperumAn, parakAla nAyaki thinks ‘even if my disease is not cured, it would be enough to get the touch of such kattuvichchi’, and so since the talk is about such kattuvichi, it would help in parakAla nAyaki’s survival.

Furthermore, the first ten pAsurams are his own words as AzhvAr; second ten pAsurams are mother’s words; third ten pAsurams are the words of pirAtti (AzhvAr as parakAla nAyaki). As said in ‘machchiththA: madhgathaprANA: bOdHayantha: parasparam [SrI bhagavath gIthA – 10.9]’ ((1) (they are having life) with their mind directed towards me, (2) having the life that is about me, and (3) and discuss among each other (about whatever characteristics they each enjoyed in me), these three phrases are the meanings for three Tens respectively (this is established by preceptors (pUrvAchAryas)).

machchiththA: is madhEkachiththA: (they have directed their mind Only toward me); without mixing of interest in other things, being there only for Him (ananyArha:), not having anything else as enjoyable (ananyabhOgya🙂 AzhvAr speaks as himself about emperumAn only, so the first ten is based on gyAnam (clear knowledge about facts). Second ten – due to the gyAnam came vairAgyam (no interest in other matters, staunchness in Him), through which it talks about the greatness of love of parakAla nAyaki towards emperumAn; Third ten – since the love is ebbing this way, it talks about spending time with other devotees while living here until the time of reaching Him.

madhgathaprANA: (them having their survival based on me)is the meaning shown by second ten pAsurams, since it is not being her words but she has fainted, and it is based on the words from the mouth of the mother.

bOdhayantha: parasparam – Third ten pAsurams are set as the discussion between parakala nAyaki and her female friend (thOzhi) about their experience towards emperumAn.

In this second ten pAsurams, first pAsuram, the mother is explaining to those who came inquiring, about the daughter’s lack of interest in other matters, and about the words of kattuvichchi (diviner). This pAsuram is having one phrase here telling the inquirers, and another phrase there expressing her wonder. ‘Oh what a deep lover she is towards emperumAn that she becomes so sad when separated from Him!’ is the internally running happiness in the mother.

If (the mother is) so happy in her heart, why does she not convey that to those who came inquiring? Since it is the natural union (gAndharva type wedding), she is unable to talk about that to them. She can say it only if the wedding happened through the recommendation of others; we can celebrate one’s relationship with emperumAn only if it happened through AchAryan’s advice.

(Isn’t the perturbation/fainting (parakAla nAyaki’s state) to be avoided?) – The perturbation, when he was one among the samsAris (people interested in worldly matters), was due to ignorance; after getting the true knowledge (through emperumAn’s thiruvashtAksharam), that got cleared; the perturbation that is present now is due to true knowledge, and it cannot be cleared till the time there is AthmA – is the meaning highlighted in this pAsuram.

pattudukkum ayarththirangum pAvai pENAL
pani nedunkaN neer thathumbap paLLi koLLAL
ettuNaipOdhu en kudankAL irukkakillAL
  emperumAn thiruvarangam engE? ennum
mattuvikki maNi vaNdu muralum kUndhal
  mada mAnai idhu seydhAr thammai, meyyE
kattuvichchi sol ennach chonnAL nangAy
  kadal vaNNar idhu seydhAr kAppAr ArE?                       11

Word by word meaning

pattu udukkum – She wears herself the silk saree;
ayarththu irangum – faints and feels sad;
pAvai pENAL – does not like (to play with) her wooden human toy (marappAchhi);
pani nedu kaN neer thathumba – with tears brimming in her long cool eyes,
paLLi koLLAL – she does not sleep;
en kudankAL irukka killAL – she is not able to stay put in my lap
eL thuNaip pOdhu – even for a second;
ennum – she asks –
enge – where is
thiru arangamthe divine place SrIrangam
emperumAn – of emperumAn;
kUndhal – she having hair
maNi vaNdu – with beautiful bees
muralum – buzzing
mattu vikki – with drunk honey choking them,
mada mAnai – this girl child who is like a beautiful deer,
kattuvhichchi ! – “Oh the (female) diviner!
idhu seydhAr thammai – who brought her to this state?
meyyE sol enna – Tell me the truth.”, as I asked her this,
kadal vaNNar idhu seydhAr (enRu) sonnAL – ‘The one having the color like that of the sea, perumAL, has created this state” – she said.
nangAy – Oh dear women (friends)! (If He, the protector has done this),
kAppAr ArE – who else is there who could remove this danger?

vyAkyAnam

Started in part 2.

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Translation by raghuram SrInivAsa dAsan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

thiruvAimozhi – 8.2.4 – kUdach chenREn

Published by:

SrI:  SrImathE SatakOpAya nama:  SrImathE rAmAnujAya nama:  SrImath varavaramunayE nama:

Full series >> Eighth Centum >> Second decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the fourth pAsuram, parAnguSa nAyaki‘s friends say “While you are bold, you will lose everything” and as she could not have her desire to unite with him fulfilled, she says “What is there to lose? I have lost everything already”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki says “Desiring to reach emperumAn who has the completeness in weapons for the elimination of hurdles of his devotees, I have lost everything; now what can I give him!”

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai

See nanjIyar‘s introduction.

pAsuram

kUdach chenREn ini en kodukkEn? kOl vaLai nenjath thodakkam ellAm
pAdaRRozhiya izhandhu vaigal pal vaLaiyAr mun parisazhindhEn
mAdak kodi madhiL then kuLandhai vaN kudapAl ninRa mAyak kUththan
Adal paRavai uyarththa vel pOr Azhi valavanai AdhariththE

Listen

Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

mAdam – mansions
kodi – having flags
madhiL – having fort
then – beautiful
kuLandhai – in thirukkuLandhai
vaN – beautiful
kudapAl – in the western side
ninRa – standing
mAyak kUththan – having amazing activities
Adal – having beautiful movements (due to joy)
paRavai – periya thiruvadi (garudAzhwAr)
uyarththa – being atop

(in eliminating the enemies of the devotees)
vel – being victorious
pOr – having battles
Azhi – thiruvAzhi (sudharSana chakra)
valavanai – having in his right hand
Adhariththu – with desire
kUda – to unite

(I)
kOl – beautiful
vaLai – bangles
nenjam – heart
thodakkam ellAm – etc
pAdu – in me
aRRu – without being subservient
ozhiya – to leave
izhandhu – lost
pal – many
vaLaiyAr – girls having bangles
mun – in front of
vaigal – for long time
parisu – my nature
azhindhEn – lost
ini – now
en – what
kodukkEn – shall I give?

Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

emperumAn who is having amazing activities is standing in the beautiful thirukkuLandhai in the beautiful western side having mansions and forts with flags; he is atop periya thruvadi who is having beautiful movements; in his right hand, he is having the divine chakra which has been victorious in battles; with the desire to unite with him, I lost my ancient nature in front of the girls with bangles as my beautiful bangles, heart left me without being subservient; what shall I give now? Azhi valavan is also said as Azhi vallavan (one who is an expert in using the chakra); nenjath thodakkam is also recited as nenjath thuLakkam indicating the loss of relationship with the heart.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from nampiLLai‘s vyAkyAnam as documented by vadakkuth thiruvIdhip piLLai

  • kUdach chenREnparAnguSa nAyaki is saying “I have given up my body here and reached him in paramapadham and only he exists now” or saying “I have reached there desiring for union with him”.
  • ini en kodukkEn – After losing everything already, what is there to lose now?
  • kOl vaLai … – Beautiful bangles, heart etc left me without a trace and  I have lost them all; Just as his wealth, her belongings are also quite vast.
  • vaigal pal vaLaiyAr mun parisazhindhEn – In front of those who have not lost the separable ornaments, I lost my inseparable ornament which is my shyness.
  • mAdak kodi madhiL then kuLandhai – In the beautiful thirukkuLandhai which has mansions and forts with flags.
  • vaN kudapAl ninRa – Standing in the beautiful western side. It appears that standing in the western side also is a reason for his supremacy [arumpadham – Just as riding garuda, having divine chakra are indications of his supremacy, being in thirukkuLandhai itself is another indication of his supremacy].
  • mAyak kUththan – One who has amazing activities.
  • Adal paRavai uyarththa – Being seated on periya thiruvadi who is dancing joyfully due to being the vehicle of sarvESvara.
  • vel pOr Azhi valavanai – Desiring for sarvESvaran who is having in his right hand, the divine sudharSana chakra which wins every battle it enters.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

thiruvAimozhi – 8.2.3 – kAlam iLaikkil

Published by:

SrI:  SrImathE SatakOpAya nama:  SrImathE rAmAnujAya nama:  SrImath varavaramunayE nama:

Full series >> Eighth Centum >> Second decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the third pAsuram, parAnguSa nAyaki‘s friends say “Though you would not withdraw from the pursuit of emperumAn as per our advice, would you give up over time, becoming weak?” she says “even the eternal time may end, but I will not give up until I see him”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki says “While trying to reach the most beautiful emperumAn and retrieve my bangles etc from him, even if you stop me saying ‘he is difficult to attain’ I will not give up even if the eternal time comes to an end”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai

Third pAsuram. parAnguSa nAyaki‘s friends say “we are not saying that engagement in bhagavath vishayam is inferior; though you would not withdraw from the pursuit of emperumAn as per our advice, you would give up over time, since he is difficult to attain; in that case, why not give up based on our advice?” she says “even the eternal time may end, but I will not give up until I see him”.

pAsuram

kAlam iLaikkil allAl vinaiyEn nAn iLaikkinRilan kaNdu koNmin
gyAlam aRiyap pazhi sumandhEn nannudhaleer! ini nANiththAnen?
neela malar nedunjOdhi sUzhndha nINda mugil vaNNan kaNNan koNda
kOla vaLaiyodu mAmai koLvAn eththanai kAlamum kUdach chenRE

Listen

Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

neelam – bluish
malar – well blossomed
nedum – endless
sOdhi – by radiance
sUzhndha – surrounded
nINda mugil – like a huge cloud
vaNNan – having complexion
kaNNan – krishNa
koNda – captured and kept
kOlam – attractive
vaLaiyodu – with the bangles
mAmai – my complexion
eththanai kAlamum – forever
kUdach chenRE – even going with
koLvAn – to get them [back]
gyAlam – world
aRiya – to know
pazhi – blame (of setting out to go on her own boldly)
sumandhEn – acquired;
nal – beautiful
nudhaleer – oh friends who are having forehead!
ini – now
nANiththAn – feeling shy
en – what benefit is there?

(hence)
kAlam iLaikkil allAl – time will become weak and perish
vinaiyEn – having sin (of pursuing him even after his being difficult to attain)
nAn – I
iLaikkinRinlan – will not give up becoming weak;
kaNdu koNmin – see this for yourself!

Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

krishNa who is surrounded by a bluish, well blossomed, endless radiance and having complexion of a huge cloud, captured my attractive bangles and complexion; I acquired the blame by going with him forever to get them back, to be known by the world; oh friends who are having beautiful forehead! What benefit is there in feeling shy now? I who am having sin, will not give up becoming weak, even time becomes weak and perishes; see this for yourself!

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from nampiLLai‘s vyAkyAnam as documented by vadakkuth thiruvIdhip piLLai

  • kAlam – Unless time which is said as in SrIvishNu purANam 1.2.28 “anAdhir bhagavAn kAlOnAnthOsya” (This time is huge and endless) ends, I will not become weak and give up.
  • nAn iLaikkinRilan – Will I, who consumed with great desire, emperumAn, who is beyond time as said in SrIvishNu purANam “na kAla: thathravai prabhu:“ (Time is not the controller in paramapadham), give up?
  • vinaiyEn – parAnguSa nAyaki is saying “I who am having sin to pursue emperumAn who is said to be difficult to attain”; or she is saying “I who am having sin which makes me remain deaf to your words”.

When told “Though you are saying like this, you are continuing to pursue him”, she says

  • kaNdu koNmin – Should we hear from others what is perceivable by us?

When told “as you have boldly set out to do this, the whole world is blaming you”, she says

  • gyAlam aRiyap pazhi sumandhen – Am I being blamed only today? Was I not blamed back when I said in thiruvAimozhi 5.3.10nAdum iraikkavE” (the whole world is angrily shouting)?

When asked “Is this how you speak? Should you not care for your shyness which is an important aspect of femininity?” she says

  • nannudhaleer ini nANiththAn en – Should we not care for the beauty only until it is present? As this has become well known in the world, what is the benefit of feeling shy now?
  • nannudhaleer – nudhal – forehead. As you have your facial beauty, have you not seen that I have lost mine! Should you not speak after observing this difference? Let it be;

Now, she is saying that his beauty will not let us act as we please.

  • neela malar … – Having bluish complexion.
  • malar – well blossomed
  • nedu – huge, endless.
  • sOdhi sUzhndha … – To get back the attractive bangles and complexion which mesmerizes him who is surrounded by radiance, having the complexion of a huge dark cloud, making it available for others, I went along forever and was blamed by the world. Oh friends with beautiful forehead! What is the benefit in feeling shy anymore?
  • eththanai kAlamum kUdach chenRu – Having pursued him for too long, to unite with him.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

thiruvAimozhi – 8.2.2 – vENdich chenRu

Published by:

SrI:  SrImathE SatakOpAya nama:  SrImathE rAmAnujAya nama:  SrImath varavaramunayE nama:

Full series >> Eighth Centum >> Second decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the second pAsuram, parAnguSa nAyaki‘s friends ask her “Is your suffering not to be shared even with us who are very close to you?” and she responds “I don’t know how to tell you due to my excessive sorrow”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki says “How long have I been suffering to get back the bangles etc which were taken away by him who is having enjoyable form? I don’t know how to tell this even to you”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai

See nanjIyar‘s introduction.

pAsuram

vENdich chenRu onRu peRugiRpAril ennudaith thOzhiyar nungatkElum
INdidhuraikkum padiyai andhO! kANginRilEn idarAttiyEn nAn
kANdhagu thAmaraik kaNNAn kaLvan viNNavar kOn nangaL kOnaik kaNdAl
INdiya sangum niRaivum koLvAn eththanai kAlam iLaikkinREnE!

Listen

Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

senRu – going (towards him)
onRu – something
vENdi – prayed
peRugiRpAril – those who want to get
ennudai – those who are greater than I
thOzhiyar – friends
nungatkElum – for you too
INdu – here
idhu – the reason for this exhausted state
idarAttiyEn – filled with sorrow
nAn – I

(while I should tell you and feel relieved)
uraikkum padiyai – way to tell
andhO – alas!
kANginRilEn – I am not seeing;

(the sorrow is)
kAN – to see (always)
thagu – fitting
thAmarai – like a lotus (having expansive form, freshness, coolness, fragrance)
kaNNan – having eyes
kaLvan – being mischievous (who captured me fully by showing his obedience through his glance)

(with this beauty in his eyes)
viNNavar – all of the nithyasUris (eternal residents of paramapadham)
kOn – one who torments

(similarly)
nangaL – me too
kOnai – one who engaged
kaNdAl – while seeing
INdiya – (from me) went there
sangum – my striped bangles
niRaivum – my complete femininity
koLvAn – to retrieve
eththanai – how long
kAlam – time
iLaikkinREn – becoming weak and anguishing

Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

Alas! I am filled with sorrow here and am not seeing the way to tell the reason for my exhausted state to you too who are my friends who are greater than I am in going to emperumAn and praying to get [what you need]; he is having lotus like eyes which are fit to be seen, is mischievous, torments all of the nithyasUris and who engaged me too; I am becoming weak and anguished thinking about “how long will it take to retrieve my striped bangles and complete femininity which went to him?” when I see him.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from nampiLLai‘s vyAkyAnam as documented by vadakkuth thiruvIdhip piLLai

  • vENdich chenRu onRu peRugiRpAril … – Even to you, my friends who are primary among those who pray and receive from me.
  • ennudaith thOzhiyar – best friends. senRu indicates vandhu (arriving at my location).

Alternatively, splitting the word [as “perugiRpAr il“]

  • vENdich chenRu onRu peRugiRpAril – There is no one who went and got anything by praying to emperumAn; mAngalya sthavam “sakala pala pradhOhi vishNu:” (Isn’t vishNu the one who grants all wishes), a thamizh scholar said “That ‘he will give everything’ is only for words sake [and not truth]”
  • INdu – Now. Though I have shared with you previously, now I am not seeing what to tell you.
  • idhu – Though I am able to speak about everything else, I am unable to speak about “this” (sorrow).
  • uraikkum padiyai – It is spread in the heart like how poison spreads everywhere; yet I am unable to express it in words.
  • andhO kANginRilEn – More than you, I desire to share my emotions to you to relieve myself, yet, I am unable to find the words. uththara rAmAyaNam “pralAbhairEva dhAryathE” (sustaining by sharing the grief).
  • idarAttiyEn nAn – I who am suffering. Neither for my sorrow nor for you who insist “tell us, tell us”, [for] I who am suffering.
  • kAN thagu thAmaraik kaNNan – One who has the eyes which are fit to be seen. The eyes which are fit to be seen always; due to its [lotus’] expansive nature, freshness, coolness and fragrance, they are comparable to a lotus.
  • kaLvan – Manifesting his unbearability [without me], he who captured myself and my belongings.
  • viNNavar kOn nangaL kOnai – One who enslaved me similar to nithyasUris.  He tormented me the way he tormented the whole spiritual realm.
  • kaNdAl – If we get to see him.
  • INdiya sangum – The well-rounded bangles. Among thousand conches, one valamburi (curled towards right side) conch will reach there [emperumAn‘s hand]. periya thirumozhi “valamburi Azhiyan vEngada vEdhiyan” (SrI vEnkatESa, who is present in thiruvEngadam, who is known from vEdhams and who has conch curled towards right).
  • niRaivum – obedience too.
  • koLvAn – To have. parAnguSa nAyaki thinks emperumAn is the refuge for anything which does not stay with her. Her wealth is in him only.

When asked “Is this how brave you are? Would you not give up and retract yourself after a while?” she says

  • eththanai kAlam iLaikkinREnE – Will I be convinced by your words? How long can I remain with this desire and become weak?

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

thiruvAimozhi – 8.2.1 – nangaL varivaLai

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Full series >> Eighth Centum >> Second decad

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the first pAsuram, parAnguSa nAyaki desired for emperumAn and she could not have her desire fulfilled even after going to dhivyadhESams; as she remained with sorrow, her friends told her “Should you not feel shy only in front of unfavourable ones? Should you feel shy in front of us? Tell us what you are going through” and she says “I am not able to find those words which I want to share with you, which I cannot tell others due to feeling shy”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki informs her friends “I desired for thiruvEndamudaiyAn who is easily approachable by all, but only ended up losing my beautiful ornaments and my physical beauty”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai

See nanjIyar‘s introduction.

pAsuram

nangaL varivaLai AyangALO! nammudai Edhalar munbu nANi
nungatku yAnonRuraikkum mARRam nOkkuginREn engum kANa mAttEn
sangam sarindhana sAyizhandhEn thada mulai pon niRamAyth thaLarndhEn
vengaN paRavaiyin pAgan engOn vEngadavANanai vENdich chenRE

Listen

Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

vari – having stripes
vaLai – having bangles
nangaL – our
AyangALO – oh friends!

(Unlike you who share my grief)
Edhalar – others (mothers who advice and try to withdraw me and hence are inimical)
munbu – in front of
nANi – feeling shy (to speak)
nungatku – for you (who are close to me)
yAn uraikkum – what I can say
onRu – one
mARRam – word
nOkkuginREn – I am trying to see;
engum – in all ways

(to explain the reason for this transformation)
kANa mAttEn – I am not seeing;

(thus, you can only understand by observing my transformation, that is)
vem – cruel (to destroy the enemies of devotees)
kaN – having sight
paRavaiyin – riding periya thiruvadi (garudAzhwAn)
pAgan – controller

(manifesting such presence on that carrier)
em – one who enslaved me
kOn – being the lord

(to enjoy)
vEngadam – in thirumalai
vANanai – one who has arrived and stood in an easily approachable manner
vENdi – desired (in these forms)
senRu – went
sangam – (my) bangles made of conch
sarindhana – slipping [from my hands];
sAy – (natural) bodily glow
izhandhEn – I lost;
thadam – huge
mulai – bosom
pon niRamAy – attaining golden complexion (due to the disease of separation)
thaLarndhEn – became weak-bodied.

Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

Oh friends who are wearing bangles with stripes! I am trying to see if there is any word which I can tell you, which I cannot speak in front of others feeling shy; but I am not seeing any such word in all ways; emperumAn who is the controller of periya thiruvadi having cruel sight and riding him, who enslaved me by being my lord, who has arrived in thirumalai and stood there in an easily approachable manner; I desired him, and my bangles made of conch, slipped from my hands; I lost my bodily glow; my huge bosom attained golden complexion and I became weak-bodied. Implies that emperumAn rides the faultless pramANam [garudAzhwAn who represents vEdham], has natural relationship and very easily approachable nature.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from nampiLLai‘s vyAkyAnam as documented by vadakkuth thiruvIdhip piLLai

  • nangaL varivaLai – Previously, all of you and I had the same bangles. You who said as in SrI rAmAyaNam kishkinthA kANdam 5.18 “Ekam dhu:kham sukham cha nau“ (sharing sorrow and joy), are now changing your stance when it comes to practice! When asked “What is the change when it comes to practice?” parAnguSa nAyaki says “Have you not seen our hands? I have no bangles on my hands. You have bangles on your hands”.
  • vari vaLai – Striped bangles or attractive bangles. To sustain her, they sustain themselves in spite of their sorrow. Though iLaiya perumAL (lakshmaNa) had double the sorrow when sIthAp pirAtti separated from perumAL (SrI rAma) thinking that it was due to his own lethargy in guarding her, he would sustain himself thinking that perumAL will feel more sorrow seeing his sorrow. Similarly, they kept their bangles in tact.
  • AyangALO – Though the friends and mothers should have different attitude, now everyone is together in trying to stop parAnguSa nAyaki [hence, she is calling them all together].
  • AyangAL – Oh friends!
  • O – Highlights her great sorrow. After calling them, she becomes filled with sorrow even before starting to speak to them.

Her friends say “You need not express the reason of this sorrow to others, but should you not tell us? Please tell us your state”, parAnguSa nAyaki says

  • nammudai … – Though the friends are starting to give advice [which is done by mothers] and are trying to withdraw her [from him], as they will be together with her while getting the result, she is saying “nammudai Edhalar” (our enemies). Edhalar – enemies. She does not have any enemies; her mothers who advice her and bring her back, are her enemies.
  • Edhalar munbu nANi – Feeling shy in front of the enemies.
  • nungatku – for all of you, my friends.
  • yAn … – I analysed if there is something I could share with you.
  • engum kANa mAttEn – When I tried to find some words to express my feelings, I am unable to do that.

When asked “Why are you fully rejecting everyone? Why can’t you hide it from most of your friends and express it to just a few of them?”, parAnguSa nAyaki says

  • sangam sarindhana – From whom shall I hide this and to whom shall I reveal this? It appears as said in SrIvishNu purANam “jagadhasmitham” (the world is ending). When she is not attained, the nAyakan (emperumAn, lord) ceases to exist; when the lord is not  there, both spiritual realm and material realm will cease to exist. That is – when she is not with the bangles on her hands, emperumAn will not exist; both the realms which exist in the presence of the divine couple, will also cease to exist.
  • sAy izhandhEn – I lost my beauty which was acquired by uniting with him and which is the reason for my sustenance until he arrives.
  • thada mulai … – The reason for his sustenance [my bosom which are there for his enjoyment] is also lost and hence there is no use of his arrival too.
  • thada mulai – My huge bosom which give unending pleasure to emperumAn.
  • pon niRamAy – became pale. Like a beautiful palace going to ruins.
  • thaLarndhEn – I have become so weak that even if I regained the lost features, there is no ability to support them.
  • vengaN paRavaiyin pAgan em kOn … – She is highlighting the reason for her loss.
  • vengaN paRavai – periya thiruvadi who is having cruel eyes. Saying “where he arrives, he will remove the obstacles there as well”. Also saying “one who would take emperumAn away while he is united with her”; SrIvishNu purANam 5.18.30 “akrUra: krUra hrudhaya:” (cruel-hearted akrUra).
  • paRavaiyin pAgan em kOn – He enslaved me fully, by manifesting his presence on periya thiruvadi.
  • vEngada vANanai – I did not desire for his form in paramapadham; I desired for his form, where he arrived to give audience to us.
  • vENdich chenRE – Going with desire to him who arrived here with desire towards us; saying “we went there with desire”. Instead of waiting for his arrival, we went to his abode and still did not have our desire fulfilled, hence the bangles slipped.
  • senRu – [Alternative explanation] Gone there and totally remained there [without returning].

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

thiruvAimozhi – 8.2 – nangaL

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Full series >> Eighth Centum

<< Previous decad

Audio

nammAzhwAr (as parAnguSa nAyaki) with mAyakkUththan emperumAn (thirukkuLanthai)

Highlights from thirukkurukaippirAn piLLAn‘s introduction

See nampiLLai’s introduction.

Highlights from nanjIyar‘s introduction

See nampiLLai’s introduction.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In the second decad – as AzhwAr enjoyed emperumAn‘s arrival in his heart as desired by him, seeing emperumAn’s completeness, he became intent on enjoying emperumAn with great urge, highlights the following aspects of emperumAn:

  1. the great qualities such as saulabhyam (easy approachability) of ISvara who is the goal, which make him accessible
  2. his enjoyable state
  3. his attractive, beautiful form
  4. his having the tools to destroy [our] undesirable aspects
  5. his great, endless radiance
  6. his being very incomprehensible even for most intelligent persons
  7. his divine forms which cause desire [for others]
  8. his being difficult for those who are attached to aspects other than him
  9. his causing exclusive harm
  10. his great divine form, which captures heart

AzhwAr meditated upon these aspects, determined that unless one gives up worldly attachements, one cannot enjoy such sarvESvaran. He reveals his detachment towards everything else to those who care for him and who stop him from engaging with emperumAn to pacify him. This is explained by AzhwAr as follows: a divine consort (parAnguSa nAyaki [AzhwAr in feminine mood]) of nAyaka (emperumAn) gets separated from him; due to her desire to unite with emperumAn, she becomes totally detached from her friends, mothers, the birds such as parrot, mynah, peacock, cuckoo and everyone; giving up from sthrIthva (femininity) etc, having her heart captivated by his beautiful form, mercifully explains these in this decad.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

The focus of previous decad is prApakam (means); the focus of this decad is prApyam (goal). In the previous decad, AzhwAr unnecessarily doubted emperumAn‘s qualities and intrinsic nature and acquired clarity, eliminated the question of having any qualification for self effort by saying in thiruvAimozhi 8.1.8vaNangum ARu aRiyEn” (I don’t know how to worship you), highlighted nyasthabharathai (total dependence) on him by saying in thiruvAimozhi 8.1.9yAnum nIdhAnE AvadhO meyyE” (I am you due to being your attribute, this is truth) and incidentally established that emperumAn is the means. As emperumAn is the means, there is no reason for the delay in attaining the goal, AzhwAr wondered “what could be the reason for his non arrival? There is nothing to be seen in him in that aspect, it should be something in us only”. sIthAp pirAtti too said as in SrI rAmAyaNam sundhara kANdam 38.48 “mamaiva dhushkrutham kinchin mahadhasthi na samSaya:” (No doubt, my sins are huge). AzhwAr too thinks “Since time immemorial, we have been in this samsAram and enjoyed whatever we saw; since emperumAn is sarvagya (omniscient), it is not that he does not know our previous state and current desire; while we don’t know, there should be some defect in us, where he is not convinced of our attachment towards him” and further thinks “whether we have the attachment towards him or not, let us make it clear to his divine heart that we have no attachment towards anything other than him”, and mercifully explains his distaste for prApya virOdhi [hurdles in the goal, i.e. worldly pleasures] and prApaka virOdhi (hurdles in means, i.e. other upAyams such as karma yOga etc), through someone else’s words. A pirAtti (consort, parAnguSa nAyaki) who united with sarvESvaran and separated, as she observes his non arrival, set out to go to his abode to meet him; her friends and others observed that and gave good advice saying “this is not good for you” and tried to retract her; speaking to them, as if revealing her detachment for her friends and others, she impresses the same in his divine heart.

Each pAsuram is discussed subsequently.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://kyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

thiruvAimozhi – 8.1.11 – periya appanai

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Full series >> Eighth Centum >> First decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the end pAsuram, AzhwAr summarizes what was explained in this decad and says “those who learn this decad will attain emperumAn and be uplifted”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr explains “this decad will uplift the self” as the result.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai

See nanjIyar‘s introduction.

pAsuram

periya appanaip piraman appanai uruththiran appanai munivarkku
uriya appanai amarar appanai ulagukkOr thani appan thannai
periya vaN kurugUr vaN satakOpan pENina AyiraththuLLum
uriya sol mAlai ivaiyum paththu ivaRRAl uyyalAm thoNdIr! nangatkE

Listen

Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

periya appanai – being the lord of all
piraman – for brahmA (who is the creator of all [within a particular universe])
appanai – being the creator

(similarly)
uruththiran – for rudhra (who is the annihilator)
appanai – being the creator
munivarkku – for sages (such as sanaka et al who are very wise)
uriya appanai – being the distinguished lord
amarar – for (the remaining) dhEvas (celestial beings)
appanai – being the creator

(in this manner)
ulagukku – for all worlds
Or – unique
thani appan thannai – being the primary lord
periya – huge
vaN – having wealth
kurugUr – being the leader of AzhwArthirunagari
vaN – great benefactor (due to composing this prabandham)
satakOpan – nammAzhwAr
pENina – spoke with great desire
AyiraththuLLum – among the thousand pAsurams

(due to revealing the qualities such as bhagavAn’s enjoyability etc)
uriya – apt
sol mAlai – having garland of words
ivai paththum – this decad
ivaRRAl – by these
thoNdIr – oh those who are addicted (to worldly pleasures)
nangatku – for us (who have focussed elsewhere since time immemorial)
uyyalAm – shall be uplifted.

Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

emperumAn is the lord of all, the creator of brahmA, creator of rudhra, the distinguished lord of the sages, creator of the dhEvas, and is the unique, primary lord for all words; the great benefactor nammAzhwAr who is the leader of AzhwArthirunagari which is having huge wealth, very desirously spoke about such emperumAn in this apt decad having garland of words, among thousand pAsurams; oh those who are addicted to worldly desires, we shall be uplifted with this decad.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from nampiLLai‘s vyAkyAnam as documented by vadakkuth thiruvIdhip piLLai

  • periya appanaiemperumAn who is with nithya vibhUthi (spiritual realm) and leelA vibhUthi (material realm).
  • piraman appanai – Creator of brahmA, lord of the fourteen layered universe.
  • uruththiran appanai – The lord of such brahmA’s son, rudhra.
  • munivarkku uriya appanai – As sages starting with sanaka et al are fully in brahma bhAvanai (focussed on bhagavAn), uriya indicates emperumAn’s closeness to them.
  • amarar appanai – Creator of dhEvas.
  • ulagukku Or thani appan thannai – What is the need to individually highlight his lordship over everyone? He is the singular lord of the whole cosmos. It is said in SrIvishNu sahasranAmambhUthAnAm yO’vyaya:pithA” (the imperishable lord of all creatures). So, why is AzhwAr individually identifying his lordship? As someone who found treasure will say “I found this, I found that” and so on, AzhwAr who had unnecessary doubt in emperumAn‘s intrinsic nature [7th pAsuram] and qualities [4th pAsuram], felt totally lost and having found them again, he is joyfully revealing emperumAn‘s greatness [intrinsic nature] individually. “munivarkkuriya appanai” indicates emperumAn’s subservience towards his devotees [quality].
  • periya vaN kurugUr – The reason for unnecessarily doubting when emperumAn the protector delays and feeling blissful out of gratitude [when he manifests himself] is due to having been born in this dhivyadhESam.
  • vaN satakOpan – His generosity of composing this as a prabandham [thiruvAimozhi], instead of just enjoying it in his own heart.
  • pENina AyiraththuLLum uriya sol mAlai ivayiyum paththu – The decad where AzhwAr explained how he desired for emperumAn.
  • uriya sol mAlai – These pAsurams are aptly explaining bhagavAn’s qualities unlike vEdham which retracted as in thaiththirIya upanishath “yathO vAchO nivarthanthE” (the speech returned).
  • ivaRRAl uyyalAm thoNdIr nangatkE – For us who were facing away from emperumAn since time immemorial, being engaged in worldly pleasures, and remained as said in thaiththirIya upanishath “asannEva” (he does not exist), there is hope for redemption as said in thaiththirIya upanishath “santhamEnam” (to exist).

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

periya thiruvandhAdhi – 87 – ippOdhum innum

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avathArikai

When AzhwAr said in the previous pAsuram “en ninaindhu pOkkuvar ippOdhu” (thinking of what, will they spend their time now), his heart told him “We are seeing many people in the world spending their time in many ways”. AzhwAr tells his heart “Let anyone in the world spend his / her time in any way. There is no benefit for us because of that. You keep meditating on emperumAn’s divine names first and foremost, all the time”.

Let us go through the pAsuram and its meanings:

ippOdhum innum inichchiRidhu ninRAlum
eppOdhum IdhE sol en nenjE eppOdhum
kai kazhalA nEmiyAn nammEl vinai kadivAn
moy kazhalE Eththa muyal

Word by Word Meanings

en nenjE – Oh mind which is well disposed towards me!

nam mEl vinai kadivAn – in order to remove sins from us

eppOdhum – at all times

kai kazhalA nEmiyAn – emperumAn from whose hands the divine disc will not separate, his

moy kazhalE – beautiful divine feet

Eththa muyal – try and praise

ippOdhum – during this time

ini – beyond this

innum siRidhu ninRAlum – even if some more time passes

eppOdhum – at all times

IdhE sol – keep reciting these divine names

vyAkyAnam

ippOdhum innum inichchiRidhu ninRAlum eppOdhum – during this time, in the times to come and at all times, without losing even a moment.

IdhE sol – keep spending your time reciting the divine names of emperumAn.

en nenjE – Oh my heart which is in a position to hear what I am saying, after overcoming the earlier stance of not folding your hands when I had asked you to fold your hands and not praising emperumAn.

eppOdhum kai kazhalA nEmiyAn – one who always has the divine chakkaraththAzhwAn (disc) which will not get off his divine hand. Why is it so?

nam mEl vinai kadivAn – the opinion is that emperumAn is manifesting himself with the divine disc in order to rid us of our sins and hurdles.

moy kazhalE Eththa muyal – The word moy refers to beauty. AzhwAr is telling his heart to praise emperumAn’s beautiful, divine feet; moy would also refer to strength and AzhwAr is telling his heart to praise the powerful divine feet of emperumAn which will not let down those who attain them.

IdhE sol could also be construed to praise the divine qualities of emperumAn which had been mentioned in the previous pAsuram. This could also be construed to refer to praising as seen in the words moy kazhalaiyE Eththa muyal.

This brings us to the end of this prabandham.

periyapirAtti samEdha periya perumAL thiruvadigaLE SaraNam
nammAzhwAr thivadigaLE SaraNam
bhagavath rAmAnujar thiruvadigaLE SaraNam
periyavAchchAn piLLai thiruvadigaLE SaraNam
jIyar thiruvadigaLE SaraNam

adiyEn krishNa rAmAnuja dhAsan

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periya thiruvandhAdhi – 86 – kAr kalandha

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avathArikai

In the 84th pAsuram, AzhwAr had said that it is not possible to live without involving with emperumAn with all three faculties [of thought, speech and action]. In the 85th pAsuram, looking at the normal events in life, he said that he is reminded of the divine beauty of emperumAn’s physical form which has the complexion of rain bearing clouds. In this pAsuram, he says “Leave aside the fact that it is difficult to sustain oneself without involving with that beautiful emperumAn, it is not even possible to spend one’s time without that”.

Let us go through the pAsuram and its meanings:

kAr kalandha mEniyAn kai kalandha AzhiyAn
pAr kalandha valvayiRRAn pAmbaNaiyAn sIr kalandha
sol ninaindhu pOkkArEl sUzh vinaiyin Azh thuyarai
en ninaindhu pOkkuvar ippOdhu

Word by Word Meanings

kAr kalandha mEniyAn – one who has the divine form congruent with cloud

kai kalandha AzhiyAn – one who has the divine disc fitting well with his divine hand

pAr kalandha – (during the time of deluge) keeping the earth fittingly

val vayiRRAn – having strong divine stomach

pAmbu aNaiyAn – emperumAn who is reclining on the mattress of AdhiSEshan, his

sIr kalandha – being with superior qualities

sol ninaindhu – meditating on divine names

sUzh vinaiyin – due to the cruel sins which surround (us)

Azh thuyarai – deep sorrows

pOkkArEl – if they do not get rid of

ippOdhu – during this time

en ninaindhu – thinking of what (else)

pOkkuvar – will they get rid of

vyAkyAnam

kAr kalandha mEniyAn – as mentioned in the previous pAsuram, emperumAn has his divine form congruent with cloud in all manner. The word kalandha refers to the fact that he is congruent in all ways.

kai kalandha AzhiyAn – one who is having the firm disc in his divine hand. Here again, the word kalandha refers to the disc fitting so well with the hand that it would appear that it has taken roots in the ground called as divine hand or that it is like the flower which has blossomed out of the branch called as divine hand.

pAr kalandha val vayiRRAn – one who is having well fitting earth inside his divine stomach, during the time of deluge. Usage of the term kalandha signifies that the earth has got fully mingled with his stomach such that it cannot be detected by the waters of deluge should they enter. The term val vayiRRAn signifies, just as it did in thiruvAsairiyam 7th pAsuramnaLir madhich chadaiyanum” that his divine stomach is capable of offering protection to any number of entities which may enter.

pAmbaNaiyAn – on who has thiruvanthAzhwAn (AdhiSEshan) as his mattress

sIr kalandha sol – the sweet words which describe the beauty of his divine form and his divine qualities. Just like a garland made with different types of flowers and just like a dish made with different types of vegetables, this implies the ithihAsa purANas (epics and historic narratives) as well as aruLichcheyal (4000 dhivya prabandham) which are strung with his variegated divine qualities. People who have cultivated taste in arts, literature etc will say that the phrase kAr kalandha mEniyAn sol refers to SrI rAmAyaNam which describes SrI rAma as “mEgaSyAmam mahAbAhum” (one who has a dark complexion similar to cloud and who has lengthy hands); the phrase kai kalandha AzhiyAn sol refers to SrI bhAgavatham, mahAbhAratham and SrI vishNu purANam which refer to krishNa who was born with divine conch and divine disc even at the time of his birth; the phrase pAr kalandha valvayiRRAn siR kalandha sol refers to purANas which refer to emperumAn protecting all the worlds inside his divine stomach and the phrase pAmbaNaiyAn sIr kalandha sol refers to thiruvAimozhi and other works of aruLichcheyal which describe the greatness of  divine qualities of emperumAn’s as he reclines on the mattress of AdhiSEshan. The term sol refers to emperumAn’s divine names.

sol ninaindhu sUzh vinaiyin Azh thuyaraip pOkkArEl – it is proper that one should think of and recite the divine names of emperumAn in order to get rid of deep sorrows which result from the sins which have to be necessarily experienced. Let them [samsAris] not get rid of such sins in this way.

en ninanidhu pOkkuvar ippOdhu – even if they do not have the earnestness in getting rid of sins, how will they spend their time?

Since AzhwAr is similar to yudhistra who thinks of others as just like himself, he is mercifully stating this.

We will next move on to the last (87th) pAsuram in this prabandham.

adiyEn krishNa rAmAnuja dhAsan

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thiruvAimozhi – 8.1.10 – thALgaLai enakkE

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Full series >> Eighth Centum >> First decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the tenth pAsuram, AzhwAr says “As you have greatly favoured me by granting your divine feet, in fulfilling my desire, I am offering myself to you as gratitude”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr mercifully explains the radiance and greatness acquired by emperumAn on seeing AzhwAr’s gratitude for emperumAn’s favour matching AzhwAr’s desire.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai

See nanjIyar‘s introduction. Granting his divine feet implies emperumAn making AzhwAr realise his incompatibility with samsAram and inability to cope in emperumAn’s separation

pAsuram

thALgaLai enakkE thalaith thalaich chiRappath thandha pErudhavik kammARA
thOLgaLai Arath thazhuvi en uyirai aRavilai seydhanan sOdhI!
thOLgaL AyiraththAy! mudigaL AyiraththAy! thuNai malark kaNgaL AyiraththAy!
thALgaL AyiraththAy! pErgaL AyiraththAy! thamiyanEn periya appanE!

Listen

Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

(as per my desire of “aruLu nin thALgaLai enakkE“)
thALgaLai – those divine feet
enakkE – to be there exclusively for me

(as the recipient of your lordship, refuge and service to you)
thalaith thalai – more and more
siRappa – to shine
thandha – mercifully granted
pErudhavi – for the great favour
kaimmARA – as gratitude [return of favour]

(the formless)
en – my
uyirai – self [soul]

(due to the bliss of being grateful)
thOLgaLai – shoulders
Ara – to have full satisfaction
thazhuvi – showing great love as if embracing (as if a physical entity)

(due to the similarity of sale and purchase in your favour and my gratitude)
aRavilai – unconditional offering
seydhanan – I did;
sOdhI – oh one who is having radiance! (As I offered myself in bewilderment due to being grateful, without retracting as in “adhuvum maRRu Angavan thannadhu“, you accepted it blissfully as if accepting someone else’s belonging [while the self is already your belonging])
thOLgaL AyiraththAy – (not just the radiance, as said in “Ayiram thOLAl“, you are having) thousand shoulders (which themselves are a favour to me)
mudigaL AyiraththAy – having thousand divine heads (as said in “sahasra SIrshA“)
thuNai malark kaNgaL AyiraththAy – (as said in “sahasrAksha:“) having thousand eyes which appear like matching flowers
thALgaL AyiraththAy – (as said in “sahasrapAdh“) having thousand divine feet
pErgaL AyiraththAy – (as said in “nAma sahasravAn“) having thousand divine names
thamiyanEn – for me (who started doubting even my own intelligence and became lonely)
periya appanE – Oh lord who favoured matching your greatness!

Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

Showing great love as if embracing the shoulders of my own self, to have full satisfaction , I unconditionally offered it [soul] as a gratitude for emperumAn who greatly favoured me by granting his divine feet to exist exclusively for me, to have me shine more and more; oh one who is having radiance! You are having thousand shoulders! You are having thousand divine heads! You are having thousand eyes which appear like matching flowers! You are having thousand divine feet! You are having thousand divine names! Oh lord who favoured matching your greatness for me! Implies “Oh one who is having such radiance and greatness! You have become greatly benevolent towards me”.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from nampiLLai‘s vyAkyAnam as documented by vadakkuth thiruvIdhip piLLai

  • thALgaLai enakkE thalaith thalaich chiRappath thandha – As said in thiruvAimozhi 7.10.5palar adiyAr munbaruLiya” (granting his grace in the presence of many servitors) – even as SrI vAlmeeki bhagavAn, mudhalAzhwArgaL et al are present, you granted your special grace upon me to have me shine greatly; saying “fully granting your grace”.
  • pEr udhavi – Not granting according to the level of me who is accepting, but granting according to your level [of greatness].
  • kaimmARA – as prathyupakAram (return of favour).
  • thOLgaLai Arath thazhuvi – As one would embrace his daughter and present her to the groom, here too, the formless AthmA acquired feet, shoulders etc out of gratefulness, so that AzhwAr can embrace it and offer it. Due to the delight, AzhwAr forgot about his own words such as in thiruvAimozhi 2.3.4enadhAvi yAr? yAn Ar?” (neither the actions of the AthmA nor the doership of the AthmA that is submitting are under my control) and in thiruvAimozhi 8.1.8manamum vAsagamum seygaiyum yAnum nIdhAnE” (my mind, speech, body and self are all your attributes).
  • en uyirai aRavilai seyydhanan – I unconditionally gave myself to your highness to exclusively exist for you.
  • sOdhI – As AzhwAr submitted in bewilderment something which does not belong to him as his own belonging, he too, accepted it in bewilderment as if he received something which does not already belong too him, and became radiant; he remained as said in samkshEpa rAmAyaNam 85 “… vijvara: …” (having his fever removed, SrI rAma is happy).
  • thOLgaL …AzhwAr is praising emperumAn after seeing his completeness which is acquired by him on seeing AzhwAr who previously called out for him due to the loss, but now engaging with him out of gratitude. Just as AzhwAr’s self grew feet and shoulders due to thinking about his favours, emperumAn’s sadhEka rUpa (immutable form) became Satha SAkam (with thousands of limbs). Is it believable that sarvESvaran who is avAptha samastha kAman (one who has no unfulfilled desires) will become blissful like this on attaining a samsAri (AzhwAr who was engaged previously in worldly activities)? Though one may be an emperor who rules over the world and may have nothing new to be attained, when it comes to his consort, will he not have desires? As avAptha samastha kAmathvam (being with no unfulfilled desires) is found in authentic scriptures, so is his ASritha vAthsalyam (motherly care towards his devotees), and hence can both not be accepted as they are? AzhwAr praises emperumAn saying “Giving joy to me and seeing that joy, he is becoming blissful!”
  • thamiyanEnAzhwAr is thinking about his loneliness in doubting emperumAn‘s svarUpam [7th pAsuram] and ASritha pArathanthriyam [4th pAsuram].
  • periya appanE – Your favour is not limited! You did not show your mercy due to any noble quality that is present in me, but due to the prApthi (natural connection/responsibility).

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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